(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers,
attending his long sacrifice on the plains of Kurukshetra. His brothers
were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting
at the sacrifice, there arrived at the spot an offspring of Sarama (the
celestial bitch). And belaboured by the brothers of Janamejaya, he ran
away to his mother, crying in pain. And his mother seeing him crying
exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And
being thus questioned, he said unto his mother, 'I have been belaboured
by the brothers of Janamejaya.' And his mother replied, 'Thou hast
committed some fault for which hast thou been beaten!' He answered, 'I
have not committed any fault. I have not touched the sacrificial butter
with my tongue, nor have I even cast a look upon it.' His mother Sarama
hearing this and much distressed at the affliction of her son went to the
place where Janamejaya with his brothers was at his long-extending
sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
hath committed no fault: he hath not looked upon your sacrificial butter,
nor hath he touched it with his tongue. Wherefore hath he been beaten?'
They said not a word in reply; whereupon she said, 'As ye have beaten my
son who hath committed no fault, therefore shall evil come upon ye, when
ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became
exceedingly alarmed and dejected. And after the sacrifice was concluded
returned to Hastinapura, and began to take great pains in searching for a
Purohita who could by procuring absolution for his sin, neutralise the
effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a
particular part of his dominions a hermitage where dwelt a certain Rishi
of fame, Srutasrava. He had a son named Somasrava deeply engaged in
ascetic devotions. Being desirous of appointing that son of the Rishi as
his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and
addressed him, saying, 'O possessor of the six attributes, let this thy
son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O
Janamejaya, this my son, deep in ascetic devotions, accomplished in the
study of the Vedas, and endued with the full force of my asceticism, is
born of (the womb of) a she-snake that had drunk my vital fluid. He is
able to absolve thee from all offences save those committed against
Mahadeva. But he hath one particular habit, viz. he would grant to any
Brahmana whatever might be begged of him. If thou canst put up with it,
then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It
shall be even so.' And accepting him for his Purohita, he returned to his
capital; and he then addressed his brothers saying, 'This is the person I
have chosen for my spiritual master; whatsoever he may say must be
complied with by you without examination.' And his brothers did as they
were directed. And giving these directions to his brothers, the king
marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And
Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the
Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a
breach in the water-course of a certain field. And Aruni of Panchala,
thus ordered by his preceptor, repaired to the spot. And having gone
there he saw that he could not stop up the breach in the water-course by
ordinary means. And he was distressed because he could not do his
preceptor's bidding. But at length he saw a way and said, 'Well, I will
do it in this way.' He then went down into the breach and lay down
himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other
disciples where Aruni of Panchala was. And they answered, 'Sir, he hath
been sent by yourself saying, 'Go, stop up the breach in the water-course
of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then
let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art
thou? Come hither, my child.' And Aruni hearing the voice of his
preceptor speedily came out of the water-course and stood before his
preceptor. And addressing the latter, Aruni said, 'Here I am in the
breach of the water-course. Not having been able to devise any other
means, I entered myself for the purpose of preventing the water running
out. It is only upon hearing thy voice that, having left it and allowed
the waters to escape, I have stood before thee. I salute thee, Master;
tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the
ditch thou hast opened the water-course, thenceforth shalt thou be called
Uddalaka as a mark of thy preceptor's favour. And because my words have
been obeyed by thee, thou shalt obtain good fortune. And all the Vedas
shall shine in thee and all the Dharmasastras also.' And Aruni, thus
addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And
Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the
kine.' And according to his preceptor's orders, he went to tend the kine.
And having watched them all day, he returned in the evening to his
preceptor's house and standing before him he saluted him respectfully.
And his preceptor seeing him in good condition of body asked him,
'Upamanyu, my child, upon what dost thou support thyself? Thou art
exceedingly plump.' And he answered, 'Sir, I support myself by begging'.
And his preceptor said, 'What is obtained in alms should not be used by
thee without offering it to me.' And Upamanyu, thus told, went away. And
having obtained alms, he offered the same to his preceptor. And his
preceptor took from him even the whole. And Upamanyu, thus treated, went
to attend the cattle. And having watched them all day, he returned in the
evening to his preceptor's abode. And he stood before his preceptor and
saluted him with respect. And his preceptor perceiving that he still
continued to be of good condition of body said unto him, 'Upamanyu, my
child, I take from thee even the whole of what thou obtainest in alms,
without leaving anything for thee. How then dost thou, at present,
contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir,
having made over to you all that I obtain in alms, I go a-begging a
second time for supporting myself.' And his preceptor then replied, 'This
is not the way in which thou shouldst obey the preceptor. By this thou
art diminishing the support of others that live by begging. Truly having
supported thyself so, thou hast proved thyself covetous.' And Upamanyu,
having signified his assent to all that his preceptor said, went away to
attend the cattle. And having watched them all day, he returned to his
preceptor's house. And he stood before his preceptor and saluted him
respectfully. And his preceptor observing that he was still fat, said
again unto him, 'Upamanyu, my child, I take from thee all thou obtainest
in alms and thou dost not go a-begging a second time, and yet art thou in
healthy condition. How dost thou support thyself?' And Upamanyu, thus
questioned, answered, 'Sir, I now live upon the milk of these cows.' And
his preceptor thereupon told him, 'It is not lawful for thee to
appropriate the milk without having first obtained my consent.' And
Upamanyu having assented to the justice of these observations, went away
to tend the kine. And when he returned to his preceptor's abode, he stood
before him and saluted him as usual. And his preceptor seeing that he was
still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor
dost thou go a-begging a second time, not even drinkest of the milk; yet
art thou fat. By what means dost thou contrive to live now? And Upamanyu
replied, 'Sir, I now sip the froth that these calves throw out, while
sucking their mother's teats.' And the preceptor said, 'These generous
calves, I suppose, out of compassion for thee, throw out large quantities
of froth. Wouldst thou stand in the way of their full meals by acting as
thou hast done? Know that it is unlawful for thee to drink the froth.'
And Upamanyu, having signified his assent to this, went as before to tend
the cows. And restrained by his preceptor, he feedeth not on alms, nor
hath he anything else to eat; he drinketh not of the milk, nor tasteth he
of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the
leaves of the Arka (Asclepias gigantea). And his eyes being affected by
the pungent, acrimonious, crude, and saline properties of the leaves
which he had eaten, he became blind. And as he was crawling about, he
fell into a pit. And upon his not returning that day when the sun was
sinking down behind the summit of the western mountains, the preceptor
observed to his disciples that Upamanyu was not yet come. And they told
him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use
of everything, is, of course, and therefore, doth not come home until it
be late. Let us then go in search of him.' And having said this, he went
with his disciples into the forest and began to shout, saying, 'Ho
Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice
answered in a loud tone, 'Here I am at the bottom of a well.' And his
preceptor asked him how he happened to be there. And Upamanyu replied,
'Having eaten of the leaves of the Arka plant I became blind, and so have
I fallen into this well.' And his preceptor thereupon told him, 'Glorify
the twin Aswins, the joint physicians of the gods, and they will restore
thee thy sight.' And Upamanyu thus directed by his preceptor began to
glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are
displayed in this wondrous universe of five elements! I desire to obtain
you by the help of the knowledge derived from hearing, and of meditation,
for ye are Infinite! Ye are the course itself of Nature and intelligent
Soul that pervades that course! Ye are birds of beauteous feathers
perched on the body that is like to a tree! Ye are without the three
common attributes of every soul! Ye are incomparable! Ye, through your
spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things
disappear! Ye are free from error and know no deterioration! Ye are of
beauteous beaks that would not unjustly strike and are victorious in
every encounter! Ye certainly prevail over time! Having created the sun,
ye weave the wondrous cloth of the year by means of the white thread of
the day and the black thread of the night! And with the cloth so woven,
ye have established two courses of action appertaining respectively to
the Devas and the Pitris. The bird of Life seized by Time which
represents the strength of the Infinite soul, ye set free for delivering
her unto great happiness! They that are in deep ignorance, as long as
they are under delusions of their senses, suppose you, who are
independent of the attributes of matter, to be gifted with form! Three
hundred and sixty cows represented by three hundred and sixty days
produce one calf between them which is the year. That calf is the creator
and destroyer of all. Seekers of truth following different routes, draw
the milk of true knowledge with its help. Ye Aswins, ye are the creators
of that calf!
"The year is but the nave of a wheel to which is attached seven hundred
and twenty spokes representing as many days and nights. The circumference
of this wheel represented by twelve months is without end. This wheel is
full of delusions and knows no deterioration. It affects all creatures
whether to this or of the other worlds. Ye Aswins, this wheel of time is
set in motion by you!
"The wheel of Time as represented by the year has a nave represented by
the six seasons. The number of spokes attached to that nave is twelve as
represented by the twelve signs of the Zodiac. This wheel of Time
manifests the fruits of the acts of all things. The presiding deities of
Time abide in that wheel. Subject as I am to its distressful influence,
ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this
universe of five elements! Ye are the objects that are enjoyed in this
and in the other world! Make me independent of the five elements! And
though ye are the Supreme Brahma, yet ye move over the Earth in forms
enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have
ye placed the Sun and the Sky above! The Rishis, according to the course
of the same Sun, perform their sacrifices, and the gods and men,
according to what hath been appointed for them, perform their sacrifices
also enjoying the fruits of those acts!
"Mixing the three colours, ye have produced all the objects of sight! It
is from these objects that the Universe hath sprung whereon the gods and
men are engaged in their respective occupations, and, indeed, all
creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye
are the ordainers of the fruits of all acts from which even the gods are
not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow
the food which subsequently develops into the life creating fluid and
blood! The new-born infant sucks the teat of its mother. Indeed it is ye
that take the shape of the infant! Ye Aswins, grant me my sight to
protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here
is a cake for thee. Take and eat it.' And Upamanyu thus addressed,
replied, 'Your words, O Aswins, have never proved untrue. But without
first offering this cake to my preceptor I dare not take it.' And the
Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We
thereupon gave him a cake like this; and he took it without offering it
to his master. Do thou do that which thy preceptor did.' Thus addressed,
Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without
offering it to my preceptor I dare not apply this cake.' The Aswins then
said, 'O, we are pleased with this devotion of thine to thy preceptor.
Thy master's teeth are of black iron. Thine shall be of gold. Thou shall
be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to
his preceptor's presence he saluted him and told him all. And his
preceptor was well-pleased with him and said unto him, 'Thou shalt obtain
prosperity even as the Aswins have said. All the Vedas shall shine in
thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor
once addressed him, saying, 'Veda, my child, tarry some time in my house
and serve thy preceptor. It shall be to thy profit.' And Veda having
signified his assent tarried long in the family of his preceptor mindful
of serving him. Like an ox under the burthens of his master, he bore heat
and cold, hunger and thirst, at all times without a murmur. And it was
not long before his preceptor was satisfied. And as a consequence of that
satisfaction, Veda obtained good fortune and universal knowledge. And
this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the
latter's residence after the completion of his studies, entered the
domestic mode of life. And while living in his own house, he got three
pupils. And he never told them to perform any work or to obey implicitly
his own behests; for having himself experienced much woe while abiding in
the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
Kshatriyas, arriving at his residence appointed the Brahman. Veda, as
their spiritual guide (Upadhyaya). And one day while about to depart upon
some business related to a sacrifice, he employed one of his disciples,
Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever
should have to be done in my house, let it be done by thee without
neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his
abode in the latter's house. And while Utanka was residing there, the
females of his preceptor's house having assembled addressed him and said,
'O Utanka, thy mistress is in that season when connubial connection might
be fruitful. The preceptor is absent; then stand thou in his place and do
the needful.' And Utanka, thus addressed, said unto those women, 'It is
not proper for me to do this at the bidding of women. I have not been
enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his
preceptor having learnt all that had happened, became well-pleased and,
addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on
thee? I have been served by thee duly; therefore hath our friendship for
each other increased. I therefore grant thee leave to depart. Go thou,
and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you
wish, for it hath been said, 'He who bestoweth instruction contrary to
usage and he who receiveth it contrary to usage, one of the two dieth,
and enmity springeth up between the two.—I, therefore, who have received
thy leave to depart, am desirous of bringing thee some honorarium due to
a preceptor. His master, upon hearing this, replied, 'Utanka, my child,
wait a while.' Sometime after, Utanka again addressed his preceptor,
saying, 'Command me to bring that for honorarium, which you desire.' And
his preceptor then said, 'My dear Utanka, thou hast often told me of your
desire to bring something by way of acknowledgment for the instruction
thou hast received. Go then in and ask thy mistress what thou art to
bring. And bring thou that which she directs.' And thus directed by his
preceptor Utanka addressed his preceptress, saying, 'Madam, I have
obtained my master's leave to go home, and I am desirous of bringing
something agreeable to thee as honorarium for the instruction I have
received, in order that I may not depart as his debtor. Therefore, please
command me what I am to bring.' Thus addressed, his preceptress replied,
'Go unto King Paushya and beg of him the pair of ear-rings worn by his
Queen, and bring them hither. The fourth day hence is a sacred day when I
wish to appear before the Brahmanas (who may dine at my house) decked
with these ear-rings. Then accomplish this, O Utanka! If thou shouldst
succeed, good fortune shall attend thee; if not, what good canst thou
expect?'
"Utanka thus commanded, took his departure. And as he was passing along
the road he saw a bull of extraordinary size and a man of uncommon
stature mounted thereon. And that man addressed Utanka and said, 'Eat
thou of the dung of this bull.' Utanka, however, was unwilling to comply.
The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate
of it before.' And Utanka signified his assent and ate of the dung and
drank of the urine of that bull, and rose respectfully, and washing his
hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne).
And approaching him Utanka saluted the monarch by pronouncing blessings
and said, 'I am come as a petitioner to thee.' And King Paushya, having
returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And
Utanka said, 'I came to beg of thee a pair of ear-rings as a present to
my preceptor. It behoveth thee to give me the ear-rings worn by the
Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the
Queen is and demand them of her.' And Utanka went into the women's
apartments. But as he could not discover the Queen, he again addressed
the king, saying, 'It is not proper that I should be treated by thee with
deceit. Thy Queen is not in the private apartments, for I could not find
her.' The king thus addressed, considered for a while and replied,
'Recollect, Sir, with attention whether thou art not in a state of
defilement in consequence of contact with the impurities of a repast. My
Queen is a chaste wife and cannot be seen by any one who is impure owing
to contact with the leavings of a repast. Nor doth she herself appear in
sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it
must be so. Having been in a hurry I performed my ablutions (after meal)
in a standing posture.' King Paushya then said, 'Here is a transgression,
purification is not properly effected by one in a standing posture, not
by one while he is going along.' And Utanka having agreed to this, sat
down with his face towards the east, and washed his face, hands, and feet
thoroughly. And he then, without a noise, sipped thrice of water free
from scum and froth, and not warm, and just sufficient to reach his
stomach and wiped his face twice. And he then touched with water the
apertures of his organs (eyes, ears, etc.). And having done all this, he
once more entered the apartments of the women. And this time he saw the
Queen. And as the Queen perceived him, she saluted him respectfully and
said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto
her, 'It behoveth thee to give me those ear-rings of thine. I beg them as
a present for my preceptor.' And the Queen having been highly pleased
with Utanka's conduct and, considering that Utanka as an object of
charity could not be passed over, took off her ear-rings and gave them to
him. And she said, 'These ear-rings are very much sought after by
Takshaka, the King of the serpents. Therefore shouldst thou carry them
with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
apprehension. Takshaka, Chief of the serpents, is not able to overtake
me.' And having said this, and taking leave of the Queen, he went back
into the presence of Paushya, and said, 'Paushya, I am gratified.' Then
Paushya said to Utanka, 'A fit object of charity can only be had at long
intervals. Thou art a qualified guest, therefore do I desire to perform a
sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and
beg that the clean provisions that are ready may be soon brought in.' And
the king having signified his assent, entertained Utanka duly. And Utanka
seeing that the food placed before him had hair in it, and also that it
was cold, thought it unclean. And he said unto Paushya, 'Thou givest me
food that is unclean, therefore shalt thou lose thy sight.' And Paushya
in answer said, 'And because dost thou impute uncleanliness to food that
is clean, therefore shalt thou be without issue.' And Utanka thereupon
rejoined, 'It behoveth thee not, after having offered me unclean food, to
curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of
its uncleanliness. And Paushya having ascertained that the food was truly
unclean, being cold and mixed with hair, prepared as it was by a woman
with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the
food placed before thee is cold, and doth contain hair, having been
prepared without sufficient care. Therefore I pray thee pardon me. Let me
not become blind.' And Utanka answered, 'What I say must come to pass.
Having become blind, thou mayst, however, recover the sight before long.
Grant that thy curse also doth not take effect on me.' And Paushya said
unto him, 'I am unable to revoke my curse. For my wrath even now hath not
been appeased. But thou knowest not this. For a Brahmana's heart is soft
as new-churned butter, even though his words bear a sharp-edged razor. It
is otherwise in respect of these with the Kshatriya. His words are soft
as new-churned butter, but his heart is like a sharp-edged tool, such
being the case, I am unable, because of the hardness of my heart, to
neutralise my curse. Then go thou thy own way.' To this Utanka made
answer, "I showed thee the uncleanliness of the food offered to me, and I
was even now pacified by thee. Besides, saidst thou at first that because
I imputed uncleanliness to food that was clean I should be without issue.
But the food truly unclean, thy curse cannot affect me. Of this I am
sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar
sometimes coming in view and sometimes disappearing. And Utanka put the
ear-rings on the ground and went for water. In the meantime the beggar
came quickly to the spot and taking up the ear-rings ran away. And Utanka
having completed his ablutions in water and purified himself and having
also reverently bowed down to the gods and his spiritual masters pursued
the thief with the utmost speed. And having with great difficulty
overtaken him, he seized him by force. But at that instant the person
seized, quitting the form of a beggar and assuming his real form, viz.,
that of Takshaka, speedily entered a large hole open in the ground. And
having got in, Takshaka proceeded to his own abode, the region of the
serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent,
and began to dig open the hole with a stick but was unable to make much
progress. And Indra beholding his distress sent his thunder-bolt (Vajra)
to his assistance. Then the thunder-bolt entering that stick enlarged
that hole. And Utanka began to enter the hole after the thunder-bolt. And
having entered it, he beheld the region of the serpents infinite in
extent, filled with hundreds of palaces and elegant mansions with turrets
and domes and gate-ways, abounding with wonderful places for various
games and entertainments. And Utanka then glorified the serpents by the
following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering
weapons in the field like lightning-charged clouds driven by the winds!
Handsome and of various forms and decked with many coloured ear-rings, ye
children of Airavata, ye shine like the Sun in the firmament! On the
northern banks of the Ganges are many habitations of serpents. There I
constantly adore the great serpents. Who except Airavata would desire to
move in the burning rays of the Sun? When Dhritarashtra (Airavata's
brother) goes out, twenty-eight thousand and eight serpents follow him as
his attendants. Ye who move near him and ye who stay at a distance from
him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly
dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena,
ye are constant companions who dwell in Kurukshetra on the banks of the
Ikshumati! I also adore the illustrious Srutasena, the younger brother of
Takshaka, who resided at the holy place called Mahadyumna with a view to
obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this
manner, obtained not, however, the ear-rings. And he thereupon became
very thoughtful. And when he saw that he obtained not the ear-rings even
though he had adored the serpents, he then looked about him and beheld
two women at a loom weaving a piece of cloth with a fine shuttle; and in
the loom were black and white threads. And he likewise saw a wheel, with
twelve spokes, turned by six boys. And he also saw a man with a handsome
horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions
representing as many lunar changes is furnished with three hundred
spokes! It is set in continual motion by six boys (the seasons)! These
damsels representing universal nature are weaving without intermission a
cloth with threads black and white, and thereby ushering into existence
the manifold worlds and the beings that inhabit them! Thou wielder of the
thunder, the protector of the universe, the slayer of Vritra and Namuchi,
thou illustrious one who wearest the black cloth and displayest truth and
untruth in the universe, thou who ownest for thy carrier the horse which
was received from the depths of the ocean, and which is but another form
of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of
the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this
thy adoration. What good shall I do to thee?' And Utanka replied, 'Even
let the serpents be brought under my control.' Then the man rejoined,
'Blow into this horse.' And Utanka blew into that horse. And from the
horse thus blown into, there issued, from every aperture of his body,
flames of fire with smoke by which the region of the Nagas was about to
be consumed. And Takshaka, surprised beyond measure and terrified by the
heat of the fire, hastily came out of his abode taking the ear-rings with
him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And
Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that
sacred day of my preceptress. I am at a distance. How can I, therefore,
show my regard for her? And when Utanka was anxious about this, the man
addressed him and said, 'Ride this horse, Utanka, and he will in a moment
carry thee to thy master's abode.' And Utanka having signified his
assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her
hair sitting, thinking of uttering a curse on Utanka if he should not
return within time. But, in the meantime, Utanka entered his preceptor's
abode and paid his respects to his preceptress and presented her the
ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at
the proper place. Welcome, my child; thou art innocent and therefore I do
not curse thee! Good fortune is even before thee. Let thy wishes be
crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art
welcome! What hath occasioned thy long absence?' And Utanka replied to
his preceptor, 'Sir, in the execution of this my business obstruction was
offered by Takshaka, the King of serpents. Therefore I had to go to the
region of the Nagas. There I saw two damsels sitting at a loom, weaving a
fabric with black and white threads. Pray, what is that? There likewise I
beheld a wheel with twelve spokes ceaselessly turned by six boys. What
too doth that import? Who is also the man that I saw? And what the horse
of extraordinary size likewise beheld by me? And when I was on the road I
also saw a bull with a man mounted thereon, by whom I was endearingly
accosted thus, 'Utanka, eat of the dung of this bull, which was also
eaten by thy master?' So I ate of the dung of that bull according to his
words. Who also is he? Therefore, enlightened by thee, I desire to hear
all about them.'
"And his preceptor thus addressed said unto him, 'The two damsels thou
hast seen are Dhata and Vidhata; the black and white threads denote night
and day; the wheel of twelve spokes turned by the six boys signified the
year comprising six seasons. The man is Parjanya, the deity of rain, and
the horse is Agni, the god of fire. The bull that thou hast seen on the
road is Airavata, the king of elephants; the man mounted thereon is
Indra; and the dung of the bull which was eaten by thee was Amrita. It
was certainly for this (last) that thou hast not met with death in the
region of the Nagas; and Indra who is my friend having been mercifully
inclined showed thee favour. It is for this that thou returnest safe,
with the ear-rings about thee. Then, O thou amiable one, I give thee
leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and
resolved to avenge himself on Takshaka, proceeded towards Hastinapura.
That excellent Brahmana soon reached Hastinapura. And Utanka then waited
upon King Janamejaya who had some time before returned victorious from
Takshashila. And Utanka saw the victorious monarch surrounded on all
sides by his ministers. And he pronounced benedictions on him in a proper
form. And Utanka addressed the monarch at the proper moment in speech of
correct accent and melodious sounds, saying, 'O thou the best of
monarchs! How is it that thou spendest thy time like a child when there
is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that
excellent Brahmana replied unto him, 'In cherishing these my subjects I
do discharge the duties of my noble tribe. Say, what is that business to
be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds,
thus addressed by the excellent monarch of large heart, replied unto him,
'O King! the business is thy own that demandeth thy attention; therefore
do it, please. O thou King of kings! Thy father was deprived of life by
Takshaka; therefore do thou avenge thy father's death on that vile
serpent. The time hath come, I think, for the act of vengeance ordained
by the Fates. Go then avenge the death of thy magnanimous father who,
being bitten without cause by that vile serpent, was reduced to five
elements even like a tree stricken by thunder. The wicked Takshaka,
vilest of the serpent race, intoxicated with power committed an
unnecessary act when he bit the King, that god-like father, the protector
of the race of royal saints. Wicked in his deeds, he even caused Kasyapa
(the prince of physicians) to run back when he was coming for the relief
of thy father. It behoveth thee to burn the wicked wretch in the blazing
fire of a snake-sacrifice. O King! Give instant orders for the sacrifice.
It is thus thou canst avenge the death of thy father. And a very great
favour shall have also been shown to me. For by that malignant wretch, O
virtuous Prince, my business also was, on one occasion, obstructed, while
proceeding on account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with
Takshaka. By the speech of Utanka was inflamed the prince, even as the
sacrificial fire with clarified butter. Moved by grief also, in the
presence of Utanka, the prince asked his ministers the particulars of his
father's journey to the regions of the blessed. And when he heard all
about the circumstances of his father's death from the lips of Utanka, he
was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the
blessed Mahabharata."
